The aim of this study was to map farm animal welfare university education in an enlarged Europe with emphasis on identifying existing differences and gaps. Information on 210 courses dealing with farm animal welfare from 98 universities in 26 European countries were obtained. Statistical analysis was carried out on 155 of these courses within animal science or veterinary programmes, at Bachelor and Master level and with the countries grouped into five regions (North West Europe, Mediterranean, West Central Europe, East Central Europe and Balkans). There were significantly more hours of teaching in animal welfare in the North West region of Europe. This region also had more ‘interactive’ education methods, eg group discussion and farm visits, whereas West Central Europe had most ‘transmissive’ methods, eg lecturing. A course was more likely to be given in English in North West Europe (even when the UK and the Republic of Ireland were excluded from the analysis) and East Central Europe compared to West Central Europe and the Balkans. There appeared to be no regional differences in the content of the courses although the focus was significantly more ‘applied’, ie towards welfare assessment and legislation in the veterinary education and more ‘fundamental’, ie oriented towards ethology, physiology and ethics, in the animal science education. In summary, the main differences in farm animal welfare education across Europe seem to be in the reduced number of hours of education, less interactive teaching and fewer courses in English available to students outside the North West region.

The aim of this project is to discuss how Islamic universities in the West facilitate and condition the formation of modern Muslim subjectivities. The central question of the study is: How is the formation of modern forms of subjectivities tied together with the reinterpretation of Islamic traditions? The paper provides analysis of the curricula, and institution background, values and aims of two universities—Zaytuna College in Berkeley, California, the first Muslim liberal arts college in the U.S.; and Cambridge Muslim College, the first to offer a Diploma in Muslim community leadership in Britain. Alongside the textually founded analysis, interviews conducted with leadership, faculty and students, and participatory observation inform the discussion. Analysis demonstrates that both institutions see themselves as mediators between Islamic traditions and modern Muslims in the West, and as having a responsibility to engage in the development of both Muslim minorities and the wider societies within which they operate.